Topic 5 Consciousness of Community Spirit and Ethos

The Communal Ideology and Its Reality (by Kim Kwang-Ok) Communality is still an important value in Korea pursuing modernization – (opp. Individuality, competition, divisivity) Community ideology is universal. The ideal of community has changed over time and different cultural factors have been involved both in changes and in ideology. Thus, we can understand community as a sociocultural process.

Traditional Community Model National Community – Confidence in the homogeneity of race and nation, historical and liguistic uniqueness, colonial experience, national devision have made Koreans enthusiastic supporters of their nation-state. – National community vs. state community ‘nation’ was manipulated to serve as a weapon for authoritarian regimes so that people questioned about it. The concept of ‘national community’ had begun to conflict with that of ‘state community.’

A state community was invented and reproduced by the political authority in Korea. The state at certain times mobilize people’s emotional support for the purpose of maintaining its power structure. (people’s memories on the Korean War, colonial experience, etc. ) People voluntarily participated in the state’s maneuvering with and without recognizing it in order to protect the nation.

Village and Lineage Community The lineage or clan village has been exemplified as an ideal traditional social structure. However, in reality the lineage community is separated from that of a village community. – class community, yangban, dominant lineage vs. lower classes – Influence of powerful lineage extends to beyond the boundaries for the village – Communal ethics was highly associated with villagers’ sense of identity and common destiny. – Communal ideology has functioned as a cultural strategy to restrict the possibility of disintegration. – A system of social ethics and order existed (hyangyak) – Economic cooperation and production (pumashi, ture, Kye, etc.) – Religious and ceremonial activities such as lineage ancestor worship, village gods’ festival, rituals for mountain spirit.

Socio-economic base of village and state has changed. The agricultural sector has become marginalized as a result of industrialization and expansion of the capitalist system. State power became absolute under the conditions of national division The forms and cultural contents of community changed according to the nature of relations between the state authority and social relations. The changes undergone in Korean society have transformed both community ethics and the community system itself.

Modernization and Community Community under the colonialism – Reorganization of administrative units, introduction of a modern police force, judicial system – Communal autonomy and traditional social system were destroyed. – New ethics was governed the rural communities. – Koreans’ attempt to promote various types of community integration – To adhere to the traditional community under the colonial regime

Liberation and Community –“Die if Separate, Live if United”: under political chaos after liberation the enthusiastic pursuit of national community was present. –The first president, Rhee Syngman, invented such catchphrases to keep his regime –During this period, a strong sense of territory and blood ties became the basis of communal life-style.

Saemaul Movement and Community –It Launched by the government in the 1970s in order to pursue modernization. –It gave new definition and evaluation to communal life. –Family and village communal rituals became abolished. –The Newly-implemented policies were grounded in a very economy-oriented mentality. –Previously, villagers’ behavior had been governed by the elders and autonomously checked by the traditional ethical system. –But, Saemaul leaders became a new power group.

Regionalism and Community – Since the 1970s, the new regionalism was intensified under Park’s regime. – Various associations and organizations have flourished based on regionalism: same hometown, college, high school, middle school, elementary school reunions, etc. – People from the same region strengthened their solidarity – The rapid changes incurred a loss of humanism, instead boost competition. The class conflicts intensified. – A community movement was developed as a resistance culture. – The people involved in various cultural resistance movements challenged the Confucianism-based community ideology.

Community as a Performance – Finally community on a state basis was displayed as an ideology rather than as a reality. The community ideal was emphasized when the state needed strong solidarity. – An imaginary experience of ideological state- community is provided through international sports competition. – National pride and historical consciousness are mobilized, especially in competition with the Japanese.

Emergence of Neo-Trival Communities What is a tribe? – Territorially defined, kinship-based and corporate economic and political unit with cultural homogeneity in terms of language, religion and history What is then the new tribes? – Constituent citizens of a modern state, – Divided into several small grousp of non-territorial and non-kinship units of individuals for a special purpose or mutual benefit. – Neo-traibalism is an historical outcome of the state modernization process.

Alumni Links – A way of mutual help network building in city life – Psychological and emotional safety – Acted as a power links A company as a community – The concept and system of ‘family’ was incorporated into companies to form the Korean business culture. – A parent-child relationship vs. capitalist and employee – Company as a large family – Devotion, sacrifice are norms of employees

A Church as a Community – Explosive growth of Christian population from the late 1970s – Social resources: not only enhance religious life but also maintain social relationships – Women’s active participation – ‘Our Church’ concept is strong Reproduction of the Hometown Community as a Culture of Resistance